rustic worn with toil will derive more benefit from warm baths than from the prescriptions of a not over wise doctor” (vi. 761 C). But we can hardly praise him when, in obedience to the authority of Homer, he depreciates diet, or approves of the inhuman spirit in which he would get rid of invalid and useless lives by leaving them to die. He does not seem to have considered that the “bridle of Theages” might be accompanied by qualities which were of far more value to the State than the health or strength of the citizens; or that the duty of taking care of the helpers might be an important element of education in a State. The physician himself (this is a delicate and subtle observation) should not be a man in robust health; he should have, in modern phraseology, a nervous temperament; he should have experience of disease in his own person, in order that his powers of observation may be quickened in the case of others.
The perplexity of medicine is paralleled by the perplexity of law; in which, again, Plato would have men follow the golden rule of simplicity. Greater matters are to be determined by the legislator or by the oracle of Delphi, lesser matters are to be left to the temporary regulation of the citizens themselves. Plato is aware that laissez faire is an important element of government. The diseases of a State are like the heads of a hydra; they multiply when they are cut off. The true remedy for them is not extirpation, but prevention. And the way to prevent them is to take care of education, and education will take care of all the rest. So in modern times men have often felt that the only political measure worth having—the only one which would produce any certain or lasting effect, was a measure of national education. And in our own more than in any previous age the necessity has been recognized of restoring the ever-increasing confusion of law to simplicity and common-sense.
When the training in music and gymnastics is completed, there follows the first stage of active and public life. But soon education is to begin again from a new point of view. In the interval between the fourth and seventh books we have discussed the nature of knowledge, and have thence been led to form a higher conception of what was required of us. For true knowledge, according to Plato, is of abstractions, and has to do, not with particulars or individuals, but with universals only; not with the beauties of poetry, but with the ideas of
